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NVS 2-2-8 M-Pietrzak-Franger with CAUTION CAUTION : The following article includes explicit images/material of a sexual and/or violent nature, to which some users may not wish to be exposed. If you proceed to view/read the article, you agree to do so in the full knowledge that you may encounter material you find objectionable. Please note, that the article is not deemed suitable for viewing/reading by persons under the age of 18 . If you are under 18, please desist from further viewing/reading, or obtain prior permission from your legal guardian to proceed. Envisioning the Ripper’s Visions: Adapting Myth in Alan Moore and Eddie Campbell’s From Hell Monika Pietrzak-Franger (University of Siegen, Germany) Abstract: The ongoing fascination with Jack the Ripper stems from the mystery that surrounds him – from the only fact that is unquestionable about him – his invisibility. Taking Alan Moore and Eddie Campbell’s graphic novel From Hell (1989-1998) as an example, this article will reread Jack the Ripper in the context of the paradoxical intertwining of his physical absence and medial overrepresentation as formative of the Ripper myth and the significance of vision to his subsequent adaptations and appropriations. It argues that, on a metalevel, From Hell uses the myth of the 19 th century serial killer as a space where broader issues of adaptation and post-Victorian engagement can be revealed, theorised, and commented upon. Reread in terms of metadaptation, the graphic novel foregrounds our own position vis-à-vis the Victorians, and points to the utility of the adaptive framework to neo-Victorian preoccupations. Keywords: Alan Moore, Eddie Campbell, From Hell , graphic novel, Jack the Ripper, metadaptation, neo-Victorian ***** How this diabolical monster succeeded in his infernal work time after time, in the midst of teeming millions of individuals, every one of whom would be only too glad to discover him, and to be the means of bringing him to justice? But no one of all of these multitudes, so far as they are aware, ever get [ sic ] a glimpse at him . (Anon., ‘The Whitechapel Demon’ [1888], emphasis added) 1 Submerged in the Victorian fog, from the very beginning, Jack the Ripper has been associated with issues of perception and blindness. The murderer Neo-Victorian Studies 2:2 (Winter 2009/2010) pp. 157-185 158 Monika Pietrzak-Franger _____________________________________________________________ who prowled the Whitechapel area between 31 August and 9 November 1888, and who was deemed responsible for brutal killings and mutilations of London prostitutes (Polly Nicholls, Annie Chapman, Catherine Eddowes, Elizabeth Stride and Mary Jane Kelly), was and remains invisible. The ghostly character of the perpetrator, along with Victorian society’s failure to see and catch him, has long been part and parcel of the Jack the Ripper myth. Even as early as 1888, a cartoon entitled ‘Blind-Man’s Buff (As played by the Police)’ from Punch criticised the inability of the London police to solve the crime by depicting a constable, his face shrouded behind a piece of cloth, ineffectively trying to catch any of the potential murderers and openly derided by them: “Turn around three times, and catch whom you may” (Anon., ‘Blind-Man’s Buff’, 1888: 139) The murderer’s spectral character is further accentuated by another Punch cartoon (29 September 1888) in which he is depicted as a ghostly appearance – his mouth open, his right hand ready to strike – a morbid incarnation of crime. The accompanying poem ‘The Nemesis of Neglect’ associates Jack with the broader issue of slum crime: There floats a phantom on the slum’s foul air, Shaping, to eyes which have the gift of seeing, Into the Spectre of that loathly lair. Face it – for vain is fleeing! Red-handed, ruthless, furtive, unerect, ‘Tis murderous Crime – the Nemesis of Neglect! Both illustrations throw into relief the uncanny nature of the murderer and our (the police’s, witnesses’, adapters’, audiences’) inability to identify him. 2 Since he remains a faceless man, it is very simple for us, as it was for the Victorians, to superimpose a variety of identities upon him. Indeed, the most recent exhibition about Jack the Ripper at the Museum of London Docklands (15 May – 2 Nov 2008) foregrounded this palimpsestic character of the murderer. The exhibition accumulated a variety of references to the Ripper – from nineteenth century photographs of the London slums, to a number of portraits of degenerate individuals, who walked the streets of Victorian London at the time of the Ripper. The first image that confronted visitors was a wax mask of another murderer, which, apparently, was Neo-Victorian Studies 2:2 (Winter 2009/2010) Envisioning the Ripper’s Visions 159 _____________________________________________________________ exhibited at Madame Tussauds’ during the time Jack the Ripper was haunting the streets of the Whitechapel area. Rather than portraying the culprit, these visual links to other known criminals render the only certainty we have about him – his invisibility. This obscurity of the real culprit was, as early as 1888, paradoxically intertwined with the flood of visual imagery, which mirrored contemporary fantasies about the provenance, appearance and motives of the murderer. In his wake, Jack – an enigma of the invisible – heralded an industry of the visual. In an act of displacement, the Ripper’s identity was constituted as essentially intertextual and multimedial. He became a spectre: both a ghoul and a spectacle. Still, however much submerged in this imagery, Victorians remained blind to the true identity of the Ripper. In a similar fashion, we grope in darkness despite his multimedial presence in film, fiction, music, critical writing and the like. 3 Taking Alan Moore and Eddie Campbell’s graphic novel From Hell (1989-1998) as an example, this article will reread Jack the Ripper in the context of the paradoxical intertwining of his invisibility and medial overrepresentation as formative of the Ripper myth and the significance of vision to his subsequent adaptations and appropriations. 4 It will argue that, on a metalevel, From Hell uses the myth of the nineteenth century serial killer as a space where broader issues of adaptation and post-Victorian engagement can be revealed, theorised, and commented upon. Reread in terms of metadaptation, From Hell foregrounds our own position vis-à-vis the Victorians and points to the utility of the adaptive framework to neo- Victorian preoccupations. 1. The Ripper as a Multimedia Phantasm Many critics have established the paradoxical nature of Jack the Ripper as both an unseen culprit and a visual spectacle. While Kate Lonsdale comments on his “definitional paradox” as “both labelled and disembodied, […] historical figure and discursive presence, […] representation and reality” (Lonsdale 2002: 98), Alan Moore’s arguably controversial statement combines the Ripper’s physical absence with medial overreferentiality: In terms of the Whitechapel crimes, we cannot establish a real material physical identity for the being we call Jack the Ripper. Not Gull, not Druitt, not Stephen, and certainly not Neo-Victorian Studies 2:2 (Winter 2009/2010) 160 Monika Pietrzak-Franger _____________________________________________________________ poor old bloody James Maybrick. Jack the Ripper, in a very real sense, never actually had a physical existence. He was a collage-creature, made from crank letters, hoaxes, and sensational headlines . (Moore and Sim 2003: 321, emphasis added) As Sean Carney rightly states, reading this remark as a denial of the Ripper’s existence, or of his status as “nothing more than some Baudrillardian simulacrum” (Alaniz, cited in Carney 2006), is simplistic in view of Moore’s historiographic preoccupations. 5 Rather, what Moore seems to stress here is that the heightened media presence of the killer had no single, tangible referent in London streets but was built on a variety of textual and visual sources generated, albeit not exclusively, by the imaginative faculties of the nineteenth century. In fact, through an attention to the nineteenth-century media technologies and discourses around visibility, Moore and Campbell throw into relief the liminal position of Jack the Ripper and address his status as myth. In their scenario, 6 Prince Albert Victor, the Duke of Clarence, secretly and incognito, marries Annie Crook, a sweetshop seller, who bears him a child. Informed about the matter, Queen Victoria summons William Gull, the Royal Physician (and a member of the Freemasons), and sends him on a mission to silence the girl. As it happens, Mary Kelly, a friend of Annie Crook, discovers the true identity of Prince Albert and begins to blackmail Walter Sickert, who introduced the prince to Annie and her friends. Once Queen Victoria learns of this, she extends the scope of Gull’s mission. He is now to eliminate all the parties who knew about the secret marriage of Prince Albert – all five women who, not coincidentally, fall prey to Jack the Ripper in the course of the story. The clandestine marriage, unofficial decisions of the Queen, the ‘inexistent’ Freemasonic order, spiritualism, and the detective work of the London Police thematically underline what Kate Flint terms the Victorian fascination “with the act of seeing, with the question of the reliability – or otherwise – of the human eye, and with the problems of interpreting what they saw” (Flint 2000: 1-2). 7 Even in the prologue of From Hell , the issues of perception and the delusory character of appearances are foregrounded by bringing together Inspector Abberline, the major figure in the investigation of the Whitechapel murders, and Mr Lees, the Royal clairvoyant. Their Neo-Victorian Studies 2:2 (Winter 2009/2010) Envisioning the Ripper’s Visions 161 _____________________________________________________________ actions, especially those related to the quest for the murderer, reveal the mechanisms of political and social (in)visibility that hinder the capture of the Ripper. Lees’s late confession, which reveals the spurious character of his visions, undermines Abberline’s powers of perception and foregrounds the latter’s life-long delusion.
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